Tibetan
ཐུགས་ཀྱི་དཀྱིལ་
Chinese
不是固定的国王，犹如鳄鱼筋的食物。 觉悟的智慧不确定，诸佛之身与草木等，在所化众生面前显现各种形象，犹如石头的精髓。 虚空金刚的本性是，九乘的差别和显现世间万物的法，自住、自显、自成，普遍存在、普遍享用、普遍安住。 没有高低，故无边无际，不阻止显现的高低。具有不观待的见解，是圆满乘的三部根本论典。 不是随心所欲地安住，不阻止显现，三者不住留。融为一体，故无法确定。 禅修也是自禅修，不作禅修。不作生起感受的所缘。是虚空金刚的量度，无有造作，本来具足。 自显现无有解脱，不改变颜色，是改变的殊胜。无间罪、不善业的众聚，如果不遮止、不舍弃、不改变，那即是圆满的智慧。如此证悟即是瑜伽士。 对于这不可言说的法，产生可言说的自性。诸佛的智慧是愚痴之最，具有无法医治的觉悟。宣说与观察不能改变证悟。具有黑暗光明的混合，恒常不断地显现。 任何生起皆是自生自灭，不作取舍，是万物之主。不修而成，安住于伟大的伟大之中。从虚空大心的门闩中，甚深瑜伽之义的阐释，即第十品。大导师师利星哈开启心之门闩的意义阐释完毕。圆满。 吉祥狮子意之精华，第六普贤心之深处。象征开解门闩，全部解脱，无有分别念。此在若的目录中没有，在色的目录中有，词义良好，抄写颜色也有，大译师如是说。 ཐུགས་ཀྱི་དཀྱིལ་
English
It is not a fixed king, like the food of crocodile tendons. The wisdom of realization is uncertain, the bodies of the Buddhas and plants, etc., appear in various forms to those to be tamed, like the essence of stone. The nature of the Vajra of Space is that the distinctions of the nine vehicles and all the phenomena of appearance and existence are self-abiding, self-manifesting, and self-accomplishing, universally present, universally used, and universally abiding. Without high or low, it is boundless, and does not prevent the high or low of appearance. Having a view without looking, it is the three fundamental treatises of the Perfect Vehicle. It is not abiding as desired, it does not prevent arising, and the three do not abide. United as one, it cannot be determined. Meditation is also self-meditation, not doing meditation. Do not make it the basis for grasping arising sensations. It is the measure of the Vajra of Space, without fabrication, it is originally complete. Self-arising is without liberation, not changing color, it is the best of changing. All the gatherings of uninterrupted non-virtues, if not prevented, not abandoned, not changed, that is the perfect wisdom. Such realization is a yogi. For this unspeakable Dharma, the nature of being speakable arises. The wisdom of the Buddhas is the best of ignorance, having an incurable realization. Teaching and examining do not change realization. Having a mixture of darkness and light, it constantly and continuously appears. Whatever arises is self-born and self-liberated, without taking or rejecting, it is the lord of all. Without accomplishment, it abides in the great of greatness. From the latch of the great heart of space, the explanation of the meaning of profound yoga, is the tenth chapter. The explanation of the meaning of opening the latch of the heart by the great master Shri Singha is completed. Complete. The essence of the mind of Glorious Lion, the depth of the sixth Samantabhadra's mind. Symbolizing the opening of the latch, all are liberated, without conceptual thought. This is not in the Rog catalog, it is in the Se catalog, the meaning of the words is good, and the color copy is also there, said the great translator. ཐུགས་ཀྱི་དཀྱིལ་
Chinese
轮涅法性无戏论，语之坛城教法不可说，发之坛城显现无自性，坛城主尊悦纳坛城相。 续部之王所有经论义，诸佛与宫殿所有之教示，安住与建立共同之方式，略说少分道之瑜伽义。 此处以量论述身，本体差别与定义，安住方式过失与范例，以八义相摄集诸义。 本体一切诸法，具足二谛之体性，胜义远离戏论外，世俗主眷即彼性。 差别自性与禅定，形象坛城三种相，自性胜义与世俗，胜义非异有多名。 初者非异名相者，诸佛一切菩提心，证悟无上之境界，胜者所说之智慧，彼乃坛城之精髓说，如是宣说一切续部王。 异名相之坛城者，蕴界处及缘起等，诸佛与佛母之自性，自然法尔如是住。 自性世俗坛城者，于胜乐无上之胜处，果位胜者之坛城等，为显胜义故显为相。 禅定坛城有三种，于彼自性而修习，于彼形象而学习，以自之能力而生起。 形象坛城有二者，形象与增上之形象，初者有六种相，金银铸造与海螺石雕，角木雕琢与布上绘，泥土涂抹与彩粉绘。 增上之形象有三种，外内与秘密是也，外为身体与五肢，内为脉轮明点上，秘密金刚莲花合，彼等总体的差别也，定义中心乃主尊，眷属乃彼之幻化，或者过去为中心，眷属乃指世间众。 安住方式坛城有三种，自性胜义坛城者，一无所有如是之相，安住于事物之实性。
English
The nature of samsara and nirvana is without elaboration. The mandala of speech, the teachings, is inexpressible. The mandala of hair appears but is without inherent existence. The main deity of the mandala is pleased with the form of the mandala. From the meaning of the scriptures of all the kings of tantras, All the teachings of deities and palaces, The common ways of dwelling and building, A little is explained about the meaning of the yoga of the path. Here, the body is described by means of valid cognition, Its essence, distinctions, definition, and Ways of dwelling, faults, examples, and The meanings are gathered by eight meaning-signs. The essence is all phenomena, Having the characteristic of the two truths. The ultimate truth is free from elaboration, While the conventional is the main retinue itself. The distinctions are nature, samadhi, and Image mandalas, three aspects. Nature, ultimate truth, and conventional, two. The ultimate truth is non-different, having various names. The first, which is non-different in name, The bodhicitta of all Buddhas, Having realized the unsurpassed, The wisdom spoken by the Victorious Ones, That is said to be the essence of the mandala. Thus, it is explained in all the kings of tantras. The mandala with various names, The aggregates, elements, sense bases, and dependent origination, In the nature of deities and goddesses, Naturally, in accordance with the Dharma, thus it abides. The nature, conventional mandala, In Akanishta, the supreme, unsurpassed place, The mandalas of the victorious ones, the fruit, Appear as signs to represent the ultimate truth. Samadhi mandala has three aspects, Meditating on that nature, Learning about that image, and Generating it with one's own skill. Image mandalas are of two kinds, Image and superior image. The first has six aspects, Gold, silver, casting, conch, stone carving, Carving horn and wood, and painting on cloth, Plastering earth and scattering colored powders. The superior image has three aspects, Outer, inner, and secret. The outer is the body and the five limbs, The inner is on the chakras, the clear light, The secret is the union of vajra and lotus. Those are the general distinctions. The definition: the center is the main one, The retinue is its emanation. Or the past is the center, The retinue refers to worldly beings. Of the three ways of dwelling of the mandala, The nature, ultimate truth mandala, Is nothing whatsoever, just as it is. It abides in the very reality of things.
Chinese
自性世俗坛城者， 所依与能依二者是。所依亦是地基与宫殿， 地基乃显现诸蕴之坛城，宫殿乃实物与坐垫。 宫殿实物有八种， 形状与颜色，墙壁与， 木料与受用，围墙与壕沟， 装饰与无边刹土是。形状有四种形态， 外与内与门与基。外形佛塔城堡与， 王国山岳帐篷想。内形部族与事业四， 各自依续当知晓。门有下与上， 下者有门与门房，上者阶梯与牛背等， 如是何等美观之方式建造。地基之形状乃无量， 无有间断平坦坦。颜色形态虽众多， 部族与事业，智慧与，共同圆成之方式中， 咒续诸部中各自出。墙壁地基与墙面顶， 地基内里乃单层，外则五宝相混合。 墙面如地基般建造上，外之顶端设雉堞。 门之深处如上所示四。木料门深二种形态， 深处八根柱子以，四大梁之顶端抬起。 四大梁之椽子亦，二十八根椽条所覆盖。 如是房顶随其所宜也。门房外角四方处， 四根柱子以梁头，八八抬起马道基， 柱础柱头随其类。受用欲妙绸缎上， 容貌美妙声音悦耳气味佳，味道鲜美心仪诸法之， 天女众等令欢喜。 围墙金刚外围是，壕沟乃火壕绕一圈。装饰顶饰与底饰与， 顶端之饰与墙面饰与，门饰五种形态是， 意义标识场合当知晓。刹土身三调伏量， 各自续部中宣说尽。 坐垫二者狮子象座垫，日月莲花珍宝垫， 于主眷诸众随其宜，如经中所说般讲述。能依本尊之坛城， 身与身色相好与，手印手帜安住之姿态， 装饰光芒所摄持。身乃
English
The mandala of conventional nature, Is the support and the supported, the two. The support is also the ground and the palace, The ground shows the mandala of the elements. The palace is the actual thing and the seat. The actual palace has eight aspects, Shape and color, walls and, Wood and enjoyment, fence and moat, Ornamentation and limitless realms. The shape has four aspects, Outer, inner, door, and base. The outer shape is stupa, castle-like, Kingdom, mountain, and tent-like. The inner shape is the four families and activities, Each should be known according to its lineage. The door has lower and upper parts, The lower part has a door and a gatehouse, The upper part has stairs and an ox-back, etc. Built in a way that is as beautiful as possible. The shape of the base is immeasurable, Uninterrupted and flat. Although there are many kinds of colors, In the manner of family, activity, wisdom, and common perfection, They arise separately from the tantras. The wall has a foundation, a wall, and a top, The foundation is single-layered inside, And the outside is mixed with five jewels. The wall is built like the foundation, With battlements on the outer top. The depths of the doors are as shown above, four. The wood has two forms, door and depth, In the depths, the eight pillars lift from the top of the four great beams. The rafters of the four great beams are also covered with twenty-eight rafters. Likewise, the roof is as appropriate. At the four outer corners of the gatehouse, Four pillars lift the beam ends, eight by eight, the horse-landing base, Pillar base, pillar head, according to their kind. Enjoyment is on the silk of desirable qualities, Beautiful forms, pleasant sounds, excellent smells, delicious tastes, and pleasing dharmas, The goddesses delight. The fence is a vajra enclosure, The moat is a fire moat that goes around. The ornaments are the top ornament, the bottom ornament, the top ornament, the wall ornament, and the door ornament, five kinds. The meaning and symbols should be known in context. The realm, the three bodies, and the extent of taming, Are all shown in their respective lineages. The two seats are lion, elephant, and throne, sun, moon, lotus, and jewel seat. For the main figures and retinue, as appropriate, it is explained as it is said in the scriptures. The mandala of the deities, the supported, Body, body color, marks and signs, hand gestures, emblems, posture, Adornments, all gathered by light. The body is
Chinese
一面二臂和，三面六臂亦如是，具有男和女的特征，如是等等无边胜妙者。 身色如日月，金和红莲花，以及印度青等，混合与不混合的颜色。 三十二相为，白螺和眉间毫毛与顶髻，共同相为二十九，如经中所说殊胜福德。 八十随好，从身语意和功德，以及事业差别处，如经中所说计算美好之相。 手印是手的动作，束缚和解脱与转变等，誓言也分为事业，也显示镇压大地等。 手帜是手中所持之物，金刚轮和如意宝，莲花宝剑等等，为了表示意义而作为标志持着。 坐姿是圆满和心之状态，站立和抛弃姿势等等，主尊始终面朝前方，眷属都看着主尊。 具有明妃的坛城等，明妃们从左边看着本尊，门者具有本尊明妃者，男女在左右以侧面而住。 仪态有九种，天和天女的坛城等。 柔软轻盈缠绵娇嫩之姿，明亮闪耀丰满美好具光辉。装饰有七种，头饰耳环喉坠和，面饰臂钏和手镯，手和脚的镯子。 服饰有五种，上衣和下裙，发针和袈裟，干净的衣服说是五种。 光有喜悦和收摄，本体和影像与形态，事业和五种差别，从而确定显现。 布散有共同和不共同，收摄有十二种差别，本体具有明亮之功德，影像显现为身语意。 事业是成熟有情和清净器，如是经部中所说。 自性坛城如何观，剩余眷属也同样安住，安住于瑜伽道者，如是心中习惯之，如果未认识自性坛城，则与法性见之义相违，如果未证悟无我之见，则不能获得无上菩提，如果未修习三摩地坛城
English
One face and two arms, and three faces and six arms likewise, possessing the marks of male and female, such as these, infinite and supreme. Body color like the sun and moon, gold and red lotus, and indigo, etc., colors mixed and unmixed. The thirty-two marks are: white conch, and the hair between the eyebrows, and the crown of the head, the common marks are twenty-nine, as explained in the sutras, excellent merit. The eighty minor marks, from body, speech, and mind, and qualities, and activities, special circumstances, as explained in the sutras, count the excellent marks. Mudra is the action of the hands, binding and liberation and transformation, etc., vows are also divided into actions, also showing suppressing the earth, etc. Hand emblems are what is held in the hands, vajra wheel and wish-fulfilling jewel, lotus sword, etc., held as symbols to represent meanings. The sitting posture is completeness and the state of mind, standing and throwing posture, etc., the main deity always faces forward, the retinue all look at the main deity. Mandala with consorts, etc., the consorts look at the male deity from the left, the gatekeepers with male and female deities, the male and female stay on the left and right sides. The manner is ninefold, mandala of gods and goddesses. Soft, supple, clinging, graceful, youthful manner, clear, bright, full, beautiful, glorious. The ornaments are sevenfold, crown, earrings, throat pendant, face ornament, arm bracelet, and bracelets, bracelets for hands and feet. The garments are fivefold, upper garment and lower skirt, hair needle and Dharma robe, clean clothes are said to be five. Light has delight and gathering, essence and image and form, activity and five distinctions, thereby establishing appearance. Dispersion has common and uncommon, gathering has twelve distinctions, essence has the quality of clarity, image appears as body, speech, and mind. Activity is maturing beings and purifying vessels, as said in the sutras. How to visualize the nature mandala, the remaining retinue also stays likewise, those who stay on the yoga path, thus habituate in the mind, if the nature mandala is not recognized, then it contradicts the meaning of the view of Dharmata, if the view of selflessness is not realized, then one will not attain unsurpassed Bodhi, if the samadhi mandala is not cultivated.